{"title":"土著电影制作实践:在气候危机时期治愈创伤","authors":"Viviana Ramirez-Loaiza","doi":"10.3389/fclim.2023.1231794","DOIUrl":null,"url":null,"abstract":"The psychological impacts of the climate crisis and its triggers can have long-lasting consequences for public mental health. Many indigenous communities have an in-depth understanding of these impacts, and some of their filmmakers have depicted them through their audiovisual work. By challenging colonial perspectives, these indigenous filmmakers offer invaluable insights into how communities might navigate into adaptation and recovery to cope with the challenges brought about by climate change. Unfortunately, audiovisual work has often been overlooked in climate-related disaster studies despite its significant contributions. Drawing on community-based feminism and the decolonial turn, I sought to explore the healing practices employed by communities in Upper Xingu, Brazil, through the practice of indigenous filmmaker Takumã Kuikuro. To achieve this, I drew on audiovisual analysis of Takumã Kuikuro’s documentaries and records (short videos) from the decolonial panorama. Additionally, I conducted semi-structured interviews with the filmmaker and three members of the People’s Palace Projects, who have worked closely with Takumã, culminating in a validation meeting. I highlight three key findings for this article: (i) healing through rituals as esthetic and ethical-sacred practices within the territory, (ii) bodies in collectivism, and (iii) cascading effects on healing audiences: weaving networks from reciprocities. In seeking a discussion of the findings, I contend that there is an inextricable bond between the community-based healing responses to the climate crisis shown by Takumã’s lenses and the Politics of the Bodies proposed by the Colombian philosopher Laura Quintana, allowing us to frame the decolonial understanding of healing as a political and collective action both within and with territories. Therefore, placing the indigenous cinema as a source of knowledge will enable us to bring community-based discussions that disaster risk reduction has neglected due to its embeddedness in epistemic injustice, from which at-risk communities have been predominantly seen as incapable of knowing their geographies. The rituals and collaborative practices grounded in reciprocity demonstrate forms of adaptation in which mental health becomes a collective responsibility woven into nature at its core.","PeriodicalId":33632,"journal":{"name":"Frontiers in Climate","volume":"38 12","pages":""},"PeriodicalIF":3.3000,"publicationDate":"2023-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Indigenous filmmaking practices: healing in times of climate crises\",\"authors\":\"Viviana Ramirez-Loaiza\",\"doi\":\"10.3389/fclim.2023.1231794\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"The psychological impacts of the climate crisis and its triggers can have long-lasting consequences for public mental health. Many indigenous communities have an in-depth understanding of these impacts, and some of their filmmakers have depicted them through their audiovisual work. 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I highlight three key findings for this article: (i) healing through rituals as esthetic and ethical-sacred practices within the territory, (ii) bodies in collectivism, and (iii) cascading effects on healing audiences: weaving networks from reciprocities. In seeking a discussion of the findings, I contend that there is an inextricable bond between the community-based healing responses to the climate crisis shown by Takumã’s lenses and the Politics of the Bodies proposed by the Colombian philosopher Laura Quintana, allowing us to frame the decolonial understanding of healing as a political and collective action both within and with territories. Therefore, placing the indigenous cinema as a source of knowledge will enable us to bring community-based discussions that disaster risk reduction has neglected due to its embeddedness in epistemic injustice, from which at-risk communities have been predominantly seen as incapable of knowing their geographies. 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引用次数: 0
摘要
气候危机及其诱因造成的心理影响会对公众的心理健康产生长期后果。许多原住民社区对这些影响有着深入的了解,他们中的一些电影制作人通过视听作品描绘了这些影响。通过挑战殖民视角,这些原住民电影制作者为社区如何适应和恢复气候变化带来的挑战提供了宝贵的见解。遗憾的是,尽管视听作品做出了重大贡献,但在与气候相关的灾害研究中却常常被忽视。借鉴以社区为基础的女权主义和非殖民主义转向,我试图通过土著电影制片人 Takumã Kuikuro 的实践,探索巴西上新古(Upper Xingu)社区所采用的治疗方法。为此,我对 Takumã Kuikuro 的纪录片和非殖民化全景记录(短片)进行了视听分析。此外,我还对电影制片人和人民宫项目的三位成员进行了半结构化访谈,他们都曾与 Takumã 密切合作,最后还举行了一次验证会议。我在本文中强调了三个主要发现:(i)通过仪式进行治疗,将其作为该地区的审美和道德神圣实践;(ii)集体主义中的身体;(iii)对治疗受众的连带效应:从互惠中编织网络。在对研究结果进行讨论时,我认为,塔库芒镜头所展现的以社区为基础的气候危机治疗对策与哥伦比亚哲学家劳拉-金塔纳(Laura Quintana)提出的 "身体政治"(Politics of the Bodies)之间存在着密不可分的联系,使我们能够将对治疗的非殖民主义理解定格为领土内以及与领土相关的政治和集体行动。因此,将原住民电影作为一种知识来源,将使我们能够开展以社区为基础的讨论,而减少灾害风险的工作因其根植于认识论的不公正而被忽视。以互惠为基础的仪式和合作实践展示了适应的形式,在这种形式中,心理健康成为一种集体责任,与大自然的核心交织在一起。
Indigenous filmmaking practices: healing in times of climate crises
The psychological impacts of the climate crisis and its triggers can have long-lasting consequences for public mental health. Many indigenous communities have an in-depth understanding of these impacts, and some of their filmmakers have depicted them through their audiovisual work. By challenging colonial perspectives, these indigenous filmmakers offer invaluable insights into how communities might navigate into adaptation and recovery to cope with the challenges brought about by climate change. Unfortunately, audiovisual work has often been overlooked in climate-related disaster studies despite its significant contributions. Drawing on community-based feminism and the decolonial turn, I sought to explore the healing practices employed by communities in Upper Xingu, Brazil, through the practice of indigenous filmmaker Takumã Kuikuro. To achieve this, I drew on audiovisual analysis of Takumã Kuikuro’s documentaries and records (short videos) from the decolonial panorama. Additionally, I conducted semi-structured interviews with the filmmaker and three members of the People’s Palace Projects, who have worked closely with Takumã, culminating in a validation meeting. I highlight three key findings for this article: (i) healing through rituals as esthetic and ethical-sacred practices within the territory, (ii) bodies in collectivism, and (iii) cascading effects on healing audiences: weaving networks from reciprocities. In seeking a discussion of the findings, I contend that there is an inextricable bond between the community-based healing responses to the climate crisis shown by Takumã’s lenses and the Politics of the Bodies proposed by the Colombian philosopher Laura Quintana, allowing us to frame the decolonial understanding of healing as a political and collective action both within and with territories. Therefore, placing the indigenous cinema as a source of knowledge will enable us to bring community-based discussions that disaster risk reduction has neglected due to its embeddedness in epistemic injustice, from which at-risk communities have been predominantly seen as incapable of knowing their geographies. The rituals and collaborative practices grounded in reciprocity demonstrate forms of adaptation in which mental health becomes a collective responsibility woven into nature at its core.